What Is Seventh-day Adventism? An Intro to Its History & Beliefs

You’ve probably seen a Seventh-day Adventist hospital, medical clinic, or dental office. You may also have driven by an Adventist university, college, or school. But did you know that Seventh-day Adventists are the largest Protestant healthcare provider in the world¹ and that they operate what is quite possibly the largest Protestant educational system?²

The Seventh-day Adventist Church has roughly twenty-four million members worldwide, not counting unbaptized children and young adults,³ and has a presence in most countries. Nevertheless, despite its large numbers and significant contributions to society, many people have never heard of the Seventh-day Adventist Church. It appears few outside of Seventh-day Adventists know much about them. Or if they know something, it is usually that Adventists observe a seventh-day Sabbath and avoid eating pork. That Adventists go largely unnoticed despite their large involvement in society remains a mystery.

So, who are these Seventh-day Adventists? Seventh-day Adventists are Protestant Christians who yearn for Christ’s presence in time and space. They want to spend time with him on the day he instituted and kept, the Sabbath. They also wait for his second coming, when he will take all true believers to be with him. Thus, in both ways, they yearn for Christ’s presence—in time and space.

Table of contents

Let’s consider the following questions in more details:

• Where do Seventh-day Adventists come from?
• Who are notable Adventists?
• What do they believe?
• How is their church structured?

How the Seventh-day Adventist Church began

Millerite roots

The Seventh-day Adventist Church has its roots in the Millerite movement, which gained influence over an estimated 10 percent of the population in the northern United States toward the end of the Second Great Awakening.⁴ The Baptist farmer-preacher William Miller (1782–1849) concluded that Jesus would return at the end of the 2,300 evening-mornings (Dan 8:14), a period he believed would end “about 1843.”⁵ Through the influence of the Christian Connexion minister Joshua V. Himes, Miller’s premillennialist views spread through the network of the abolitionist movement, especially in New England and New York.⁶ The date for Christ’s second coming was eventually refined to October 22, 1844, the antitypical Day of Atonement (more on this below).⁷

However, Jesus did not return as expected, shattering the fondest hopes of the Advent believers.⁸

Development & spread of doctrine

In search for answers, different answers were offered as to why he had not returned.⁹ One group suggested that while the date was correct, Christ was not supposed to come to earth that day. Instead, he was to begin another extended phase in his high priestly ministry—the Day of Atonement—in the heavenly sanctuary.

In 1846, that group also embraced a belief in the perpetuity of the fourth commandment (Exod 20:8–11), which they believed was still part of the Decalogue in the ark of the covenant in the most holy place of the heavenly sanctuary (Rev 11:19). They saw themselves as a remnant whose special task, as foretold in Revelation 12:17 and 14:12, was to promote God’s law. In 1848/1849, they defined the eschatological seal of God (see Rev 7, 13, and 14) as the seventh-day Sabbath.

These insights provided these Advent believers with a prophetic identity, a message, and a mission, and gave them a new impetus to share their message more broadly.¹⁰ Initially, they focused on sharing their insights, referred to as “present truth” and “third angel’s message” (Rev 14:9–12), only with former Millerites who they saw as having accepted the first and second angels’ messages (Rev 14:6–8). But by the early 1850s, they began sharing these insights also with people who had never heard of the Millerite message.¹¹

Establishing institutions

Starting in 1849, the urge to share their message led them to organize a publishing work, known now as the Review and Herald Publishing Association, which issued the Review and Herald (now called Adventist Review). Throughout the 1850s, these Sabbatarian Adventists gradually implemented various leadership positions in local congregations and established financial support of their itinerant ministers.¹²

In the early 1860s, these Sabbatarian Adventists chose the name “Seventh-day Adventists” for themselves, and they organized state conferences in the various states. Eventually, in 1863, they organized the General Conference of Seventh-day Adventists in Battle Creek, Michigan.¹³

Seventh-day Adventists continued founding institutions to advance their mission:

• In 1866, Seventh-day Adventists founded the Western Health Reform Institute, which later became known as the world-renowned Battle Creek Sanitarium.¹⁴
• In 1874, they established Battle Creek College, their first institution of advanced education.¹⁵

Both enterprises were driven by Ellen G. White’s health and educational principles. Since she viewed the human body as an integrated system, she called for a balanced development of the physical, mental, and spiritual powers in children, young adults, and adults.¹⁶

In 1874, Seventh-day Adventists began deliberately sending missionaries to other parts of the world. When they reached foreign fields, they usually transplanted the same organizational elements—publishing work, church organization, health institutions, and educational institutions. Thus, more health and education institutions were established throughout the United States and other countries.¹⁷

Theological refinement

Seventh-day Adventists sought a deeper understanding and articulation of the Bible’s teachings. Two examples illustrate this. First, beginning in the late 1870s, some Seventh-day Adventists recognized the need to emphasize salvation through Jesus. Previously, their responses to Protestant critiques gave the impression that they believed in salvation by works—specifically, obedience to the Ten Commandments, particularly the seventh-day Sabbath. A stronger emphasis on justification by faith became evident in the preaching of E. J. Waggoner and A. T. Jones during the 1888 General Conference session, with others following suit in subsequent years.¹⁸

Second, from the mid-1870s to the early 1900s, Seventh-day Adventists gradually shifted from a predominantly non-trinitarian position to a dominant trinitarian stance. Initially, several prominent ministers within the denomination voiced objections to the classical theistic interpretation of the Trinity doctrine. However, their doctrinal statements maintained a neutral position. The influx of new believers from more traditional religious backgrounds, coupled with continued Bible study, fostered a gradual acceptance of the personhood of the Holy Spirit and the unity of three divine persons. By the first decade of the twentieth century, Seventh-day Adventists had come to recognize both concepts as essential denominational beliefs.¹⁹

A global missionary emphasis

Since the late-nineteenth century, the Seventh-day Adventists have placed a strong emphasis on global mission work. They believe in a specific mission to “preach the everlasting gospel … to every nation, tribe, language, and people” (Rev 14:6). This mission has led the church to prioritize international outreach, sending missionaries worldwide to establish local congregations, schools, hospitals, and media ministries. Nowadays, Seventh-day Adventists are present in nearly every country in the world.

The church has roughly twenty-four million baptized members, not counting children and unbaptized young adults.²⁰ It operates in more than two hundred countries, with church members and institutions spanning even remote regions. This contrasts with other denominations, which sometimes have stronger presences in specific regions, such as Lutheranism in Europe and Anglicanism in the United Kingdom and the former British colonies.

Although the Seventh-day Adventist Church originated in North America, with its world headquarters still located there, the majority of its members today are in the Global South. About 45 percent of its members reside on the African continent.²¹

Notable Seventh-day Adventists

LeRoy Edwin Froom

LeRoy Edwin Froom (1890–1974) was a distinguished minister, historian, and theologian. As the first associate secretary of the Ministerial Association and founding editor of Ministry Magazine, he played a key role in shaping the religious thought of the Seventh-day Adventist Church. He is best known for his comprehensive works: The Prophetic Faith of Our Fathers (4 vols.) and The Conditionalist Faith of Our Fathers (2 vols.), which have become foundational texts for those studying eschatology and conditional immortality.

In 1955/1956, Froom was instrumental in engaging in theological dialogue with evangelical leaders, seeking greater mutual understanding between differing faith traditions. This dialogue culminated in the landmark publication of Questions on Doctrine.

Roy Gane

Roy Gane is a professor of Hebrew Bible and ancient Near Eastern languages at the Seventh-day Adventist Theological Seminary at Andrews University in Berrien Springs, Michigan. He is an accomplished scholar of Old Testament law and cultic contexts. He is the author of several notable works, including:

• Leviticus, Numbers (NIV Application Commentary)
• Old Testament Law for Christians: Original Context and Enduring Application
• Cult and Character: Purification Offerings, Day of Atonement, and Theodicy

George R. Knight

George R. Knight is an emeritus professor of church history at the Seventh-day Adventist Theological Seminary at Andrews University in Berrien Springs, Michigan. He is an educator, historian, and author. He has produced or edited Bible commentaries and devotional books and has written works on education, Millerite and Adventist history, and Ellen G. White. He has been one of Adventism’s most influential voices from the 1980s to the 2010s.

John C. Peckham

John C. Peckham serves as the J. N. Andrews Professor of Systematic Theology and Christian Philosophy at the Seventh-day Adventist Theological Seminary at Andrews University in Berrien Springs, Michigan. He is currently one of the most prolific Adventist authors, particularly in the areas of biblical hermeneutics and the doctrine of God. His notable works include:

• Theodicy of Love: Cosmic Conflict and the Problem of Evil
• Why We Pray: Understanding Prayer in the Context of Cosmic Conflict
• Divine Attributes: Knowing the Covenantal God of Scripture
• Canonical Theology: The Biblical Canon, Sola Scriptura, and Theological Method

Ellen G. White

Ellen G. White (1827–1915) was a cofounder and prophetic voice of the early Seventh-day Adventists from 1844 to 1915. She is believed to have received the modern-day gift of prophecy. She provided Seventh-day Adventists with counsel on multiple topics, including publishing, church organization, health reform, education, mission, and lifestyle.

Although she commented on the Bible and expounded on the cosmic conflict framework, Seventh-day Adventists do not consider her words to be part of the biblical canon. White’s publications have been translated into multiple languages and continue to benefit church leaders and laity alike.

What Seventh-day Adventists believe

Seventh-day Adventists commonly perceive twenty-eight Fundamental Beliefs as teachings of the Bible, although they continually seek a deeper understanding of God’s Word and are open to revisiting these Fundamental Beliefs as guided by the Holy Spirit and when prompted by further study of Scripture.

To explore Seventh-day Adventist beliefs and practices, we can categorize them into those shared in common with others and those unique to Seventh-day Adventists.²²

First, Seventh-day Adventists hold in common with all evangelicals certain foundational beliefs.

• They uphold the five Protestant Reformation principles of sola scriptura, sola fide, sola gratia, solus Christus, and soli deo gloria.
• They accept the Bible as infallible, and as the highest authority in matters of faith and practice.
• They believe in the Trinity—Father, Son, and Holy Spirit—as three coeternal and coequal persons.
• They believe in salvation as a gift of God’s grace, received through faith in Jesus Christ, who died for humanity’s sins and was resurrected.
• They also believe in the literal, visible, and imminent return of Jesus Christ.

Seventh-day Adventists also hold to certain beliefs shared with some, albeit not all, evangelicals. For example,

• Seventh-day Adventists practice baptism by full immersion in water only for those with a credible profession of faith in Jesus Christ (a practice that Baptists also hold to).
• The Seventh-day Adventist doctrine of salvation is distinctly Wesleyan-Arminian.
• Seventh-day Adventists believe that only those who accept Christ will be granted eternal life, while others, the wicked, will ultimately face destruction rather than eternal torment in hell. This position is known as conditional immortality.
• Like some evangelicals, especially those in health-focused movements, Seventh-day Adventists promote healthful living and abstain from alcohol, tobacco, and other harmful substances (1 Cor 6:19–20; Lev 11).
• Although a vegetarian lifestyle is widely embraced for health and ethical reasons in some segments of Adventism, it remains less common in other regions and communities around the world.

Finally, as the name suggests, Seventh-day Adventists (like the Seventh Day Baptists) observe the seventh-day Sabbath as the day of rest and worship. By pausing from our daily routines on the Sabbath and reflecting on God’s acts of creation and redemption (Gen 2:2–3; Exod 20:8–11), they seek to follow the example set by Jesus and the early Christian church (Mark 1:21; Luke 4:16; Acts 13:14, 42–44; 16:13; 17:2; 18:4). Remembering that the Sabbath is not solely for personal rest but also for acts of kindness and service to others remains a meaningful but challenging call (Mark 2:27–28; Matt 12:1–13; Luke 13:10–17).

In addition to the beliefs above, Seventh-day Adventists maintain some unique beliefs that set them apart.

1. Seventh-day Adventists believe that the antitypical Day of Atonement, which is also perceived as a pre-Advent judgment, started in 1844 rather than at Christ’s ascension.
2. Seventh-day Adventists believe in an end-time manifestation of the gift of prophecy in the experience and ministry of Ellen G. White. Although, seventh-day Adventists perceive her counsel as a divine guide to the church in fulfilling its mission and in pointing us back to Scripture, they do not consider her writings a part of the biblical canon or as a final or exhaustive commentary.

1. The antitypical Day of Atonement & pre-advent, investigative judgment since 1844

Seventh-day Adventists believe that the earthly sanctuary described in the Old Testament was patterned after God’s true sanctuary in heaven (Exod 25:8–9), and that the services conducted in this earthly sanctuary prefigured Christ’s work in the heavenly sanctuary after his ascension. The sanctuary service was divided into a daily, or continual, service (hatamid) and a yearly service (Yom Kippur; Lev 16; 23:27–32), each with its own specific rites and sacrifices. However, the Old Testament priesthood, services, and sacrifices ultimately could not remove sin. Instead, they served as a type or foreshadowing of Christ, who is both the ultimate high priest (Heb 4:14–16; 7:25; 9:24) and the definitive, once-and-for-all sacrifice. Thus, Christ’s death on the cross was the antitype of these sacrifices, bringing the earthly sanctuary’s services and sacrifices to an end (Heb 8:13). Once the true sacrifice had been offered, these symbolic acts had fulfilled their purpose and no longer held significance.

Unlike many other evangelicals, Seventh-day Adventists believe that when Christ ascended to heaven in AD 31, he inaugurated this heavenly sanctuary, assumed the role of high priest, and began his continual (hatamid) intercessory ministry (Heb 8:1–7; 9:11–12, 24).

Following the day-for-year principle (cf. Num 14:34; Ezek 4:6), Seventh-day Adventists interpret prophetic references to days as signifying years. So Adventists interpret the prophecies of Daniel and Revelation as foretelling a period of 1,260 years during which a religious-political power would oppose God’s law and persecute Christ’s true followers (Dan 7:21, 25; 12:7; Rev 11:2; 12:6, 14–17; 13:5–8).

They also believe that this period overlaps with a span of 2,300 years, during which the continual ministry (hatamid)—first established in the earthly sanctuary and later continued in the heavenly sanctuary—would be distorted, defamed, defiled, and ultimately obliterated by this religious-political power (Dan 8:11–14). According to Adventist interpretation, this power would not only undermine the true sanctuary, the truth, and worship of God, but would also deceitfully replace them with an oppressive substitute institution (Dan 8:11–13, 25).

Seventh-day Adventists then see the seventy-weeks prophecy of Daniel 9:20–27 as the key to understanding this 2,300-year prophecy in Daniel 8:14. Like other evangelicals, Adventists believe that:

• These seventy weeks began with the decree of Artaxerxes in the fall of 457 BC (Dan 9:25).
• The first sixty-nine weeks concluded with the anointing or baptism of the Messiah, Jesus, in the fall of AD 27 (Dan 9:25; Matt 3:13–17; Mark 1:9–11; Luke 3:21–22; John 1:29–34).
• In the middle of the seventieth week, the Messiah was killed, making the Jerusalem temple and its sacrifices obsolete—a fulfillment that Adventists date to the spring of AD 31 (Dan 9:26–27; Matt 27:32–54; Mark 15:21–39; Luke 23:26–47; John 19:17–30).

Unlike other evangelicals, however, Adventists believe that the 2,300 years began at the same time as the seventy weeks—in the fall of 457 BC—and thus concluded in the fall of 1844. In support of this, it’s pointed out that Gabriel delivered the seventy-weeks prophecy to help Daniel understand the previous vision of the 2,300 years (see מַרְאֶה as used in Dan 9:21–23, also used in 8:16, 26, 27; and חָזוֹן used in Dan 8:1, 2, 13, 15, 17, 26).

Daniel 8 contains several allusions to the Day of Atonement and sanctuary rituals, such as:

• The ram and goat (Day of Atonement sacrificial animals; 8:3–7, 20–21)
• The sanctuary (8:11, 13–14)
• The cleansing (8:14)
• The continual service (hatamid; 8:11–13)
• The evening-morning cycle (8:14)

And because the text speaks of the cleansing, vindication, or restoration (צדק)²³ of the sanctuary after 2,300 years (Dan 8:14), Seventh-day Adventists infer that a new phase of Christ’s ministry, the Day of Atonement ministry, began in the heavenly sanctuary in the fall of 1844.

In the Old Testament, the Day of Atonement was also a day of judgment over God’s professed people. Adventists see parallels between the cleansing in Daniel 8:14 and what they understand as a pre-Advent judgment described in Daniel 7:9–10, 13–14, 22, 26–27; Revelation 14:6–7; and 1 Peter 4:17. In this view, Christ continues to apply the merits of his atoning sacrifice, appearing before the judgment as the representative of his true followers (Dan 7:13–14; cf. 7:22, 27), while his followers on earth, in turn, work to restore knowledge of his law and his ministry (Dan 7:22; Rev 12:17; 14:12).

According to the Adventist interpretation, the anti-Christian religious-political power will eventually be judged and eliminated (Dan 7:11, 26; 8:25), and God’s true followers will be delivered and be granted the everlasting kingdom (Dan 7:18, 22, 27). Through this judgment, God’s character will be shown as both merciful and just—granting forgiveness to those who have accepted Christ’s atoning sacrifice and condemning those who have pursued their own plans of salvation, albeit falsely in his name. In this process, God will restore the rightful mediation of Christ, cleanse the sanctuary from defilement, and vindicate his character. This Day of Atonement judgment is described as being “in favor of the saints” (Dan 7:22), providing assurance of salvation to true believers. After the conclusion of this pre-Advent judgment, Christ is expected to appear in the clouds of heaven and take his people to himself.²⁴

2. An end-time manifestation of modern prophecy in the experience & ministry of Ellen G. White

Like some other evangelicals, Seventh-day Adventists believe in the continuation of the New Testament spiritual gifts beyond the apostolic era (Rom 12:6–8; 1 Cor 12:7–10, 28–30; Eph 4:11). Unlike others, however, Seventh-day Adventists believe in an end-time manifestation of the gift of prophecy. This belief is based generally on Joel 2:28 and specifically on Revelation 12:17. The latter passage describes the identifying characteristics of the remnant of the woman’s offspring following the 1,260 years, a period which Seventh-day Adventists interpret as having ended in 1798. This passage references those who “keep the commandments of God” and hold “the testimony of Jesus.” According to Revelation 19:10 and 22:8–9, the “testimony of Jesus” is understood as the “gift of prophecy,” or the Spirit that works through “the prophets.”

Seventh-day Adventists generally believe that this prophetic gift was manifested in the life and work of Ellen G. White (1827–1915), who reportedly received prophetic visions and dreams over the course of seventy years. Because of this, Seventh-day Adventists see themselves as the group described in Revelation 12:17. However, they also believe that Christ has many sincere followers outside of their denomination, and that the “gift of prophecy” may be manifested in others as well, as suggested by Joel 2:28.

The existence of a modern-day prophet naturally raises questions about ultimate authority in matters of faith and doctrine. Do Seventh-day Adventists believe in an open canon? Are Ellen G. White’s writings an addition to the biblical canon, and thus a new basis for theology? In principle, the Seventh-day Adventist Church rejects the idea of an open canon and insists that any prophetic message, including Ellen G. White’s, must be tested against Scripture. Nevertheless, the issue of divine authority has occasionally led to confusion, both within the Adventist community and among other Christians.

Ellen G. White herself emphasized that her writings were not intended to create new doctrines or to serve as the final interpretation of biblical passages. Although she believed her messages were divinely inspired and thus carried a measure of divine authority, she maintained that her writings had a different function from the Bible. While the Bible was to be the sole rule of faith and practice, her writings were meant to guide readers back to Scripture and encourage a deeper study of it.

Navigating this distinction has sometimes been challenging, especially for readers who assume that the meaning of the biblical text is “plain” or self-evident. Although White believed that God’s will and the plan of salvation are clearly revealed in Scripture, she also believed that the Bible holds an inexhaustible depth of meaning. In her view, no one individual could fully comprehend the Bible’s depth of meaning, as it is a treasure house of divine thoughts. Thus, she consistently urged people to study Scripture first and to derive their beliefs directly from the Bible.²⁵

Despite these nuances, Ellen G. White’s writings have profoundly shaped many aspects of Seventh-day Adventist ministry, including their publishing work, organizational structure, health reform work, educational philosophy and institutions, and mission endeavors. The denomination’s remarkable growth is largely attributed to following her counsel and guidance in these areas.

How the Seventh-day Adventist Church is structured

The Seventh-day Adventist Church has a representative form of church government, consisting of different tiers of organizational structure, ranking from the local church to a global governing body. This structure allows for a balance of both local autonomy and centralized decision-making, a balance seen in other denominations such as the Methodists and Presbyterians.

1. The local church

The local church is the basic unit of the Seventh-day Adventist Church, with all baptized members being able to vote in the election of elders, deacons/deaconesses, clerks, treasurers, and leaders of various departments. This is similar to other Protestant denominations, where individual congregations serve as the foundational organizational unit.

2. The conference

The next level is the conference, composed of the local churches and companies in a specific geographic region. The conference, whose daily operations are run by a president, a secretary, and a treasurer, as well as department leaders, provides support to pastors, administrative oversight, and financial management for its member churches. The conference officers are elected by delegates who were appointed by the local churches. In this, it resembles the “presbytery” in Presbyterian churches, the “district” among United Methodists, or Baptist state conventions.

3. The union conference

The third level is the union conference, which consists of several conferences within a larger region or country. The offices in the union conference resemble those in a local conference. They are elected by delegates appointed by the local conferences. The union conference serves a coordinating role, often overseeing activities like educational institutions, health services, and larger mission initiatives. It is somewhat akin to a “synod” in Lutheran churches or the “annual conference” in United Methodist polity.

4. The division

The fourth level is the division. There are currently thirteen world divisions, each responsible for a large geographic area:

1. East-Central Africa Division
2. Euro-Asia Division
3. Inter-American Division
4. Inter-European Division
5. North American Division
6. Northern Asia-Pacific Division
7. South American Division
8. South Pacific Division
9. Southern Africa-Indian Ocean Division
10. Southern Asia Division
11. Southern Asia-Pacific Division
12. Trans-European Division
13. West Central Africa Division

Divisions act as the administrative arms of the General Conference, implementing its policies and initiatives.

5. The General Conference

The final level is the General Conference of Seventh-day Adventists, which is located in Silver Spring, Maryland. It is the highest governing body of the Seventh-day Adventist Church. The General Conference has the final authority in administrative concerns.

Delegates from the entire world meet every five years for a General Conference session to set church policies, elect top-ranking leaders of the divisions and the General Conference, and vote on matters that affect the global church.

Conclusion

The Seventh-day Adventist Church, with its unique blend of beliefs and practices, continues to make a significant impact worldwide through its expansive healthcare and educational programs.

As a Protestant denomination, it shares fundamental doctrines with all evangelicals. Yet what sets Adventists apart are unique doctrines like the investigative judgment and prophetic role of Ellen G. White.

With over twenty-two million members worldwide, the Seventh-day Adventist Church encompasses a range of cultures, worship styles, and theological emphases. Yet, it remains united in its mission to spread the gospel and prepare for Christ’s return, driven by a deep longing for his presence in both time and space.

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